You know, Brian mentioned to me recently that he missed chanting the Sandokai. And I don't think we're going to continue this service we're doing now indefinitely, but I want us to reappraise what kind of service we do and how we enter into the service. So for now we can syllabically chant the names of our ancestors, mythic and real. Even the mythic are real.

[01:03]

And maybe Dieter can send us a recording of his pronouncing the Chinese names. Dieter and Johannesel. The Sando Kai is, I think the best translation is sameness and difference merged, or the merging of sameness and difference. But it's not, it's really three things at once, sameness, difference, and merged. And Nishido, who wrote the Sandokai as part of the transformation of Indian Buddhism into Chinese Mahayana and Mahamaka.

[02:15]

Shido is the same person who said to, who was asked by Laman Pong, as I mentioned in Sunday's talk, who was asked by Laman Pong, who does not accompany, what person does not accompany, who does not accompany the 10,000 dharmas? And as you know, Shido quickly placed his hand over Lenin pounds mouth with the feeling, don't dare say anything, don't dare say anyone, because of course there's no way anyone cannot accompany the 10,000 things and the 10,000 dharmas if you're a practitioner.

[03:25]

So the merging of, or merged sameness, difference, is the same as accompanying the 10,000 dharmas. And when Laman Pong was in these encounters with Shido. He said, there's nothing special about my daily activities. There's nothing special about my daily activities. Just easily being in harmony with them. There's no hindrance.

[04:37]

There's no conflict. Carrying water, carrying firewood and water. Of course, firewood and water in those days is how you stayed alive. Carrying water and firewood. Supernatural, marvelous activities. And of course in the context that anything exists at all, carrying water and firewood are supernatural, marvelous activities. So I think we should, when we begin to chant, add the Sandokai and perhaps the Dahi Shindirani, which is an evocation of a shout-out for Avalokiteshvara.

[05:50]

It's sort of, Dharanis are sort of, yay, yay! Avalokiteshvara. Or to make sense of them in chanting in a service. The syllables to chant were worked out centuries ago in this Sino-Japanese. So the syllables themselves have the connectivity you want, which the syllables in English and consonants don't have for us. But we're beginning by speaking about Leman Pang and Shido who lived from 700 to 790 yesterday, several yesterdays.

[07:05]

How do we practice these things? Let's not just chant them, let's practice them. When we chant in the morning, now I open Buddha's robe, a field far beyond form and emptiness. This is the sando taito. A field far beyond form and emptiness is the merging or difference, sameness merged. So to notice without thinking about we can also understand as a practice as noticing and intending. Noticing and intending. In this manner I meet each appearance much of the day with whatever it is for me it's

[08:14]

now opening Buddha's robe. Buddha's robe is merging, merged difference and sameness. Yeah, you find your way. This is my way. After that enlightening encounter with Shido, Laman Pang was asked by Shido, do you want to shave your head and wear black? And Laman Pang said, no, I like to do as I please. I'll keep wearing white.

[09:08]

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